Baba
Vimalananda preaches false things: Prout
Namaskar,
Recently, one Prout program was organized to educate the public. One drama was displayed on the stage. The drama was on the theme of Prout under the direction of Vimalananda dada. Those who participated as characters in the drama, their performance was very good indeed. But the flaw was from the side of Vimalananda.
Due to serious blunders and flaws in the theme, the drama only did a disservice to the public. Because the wrong teaching was propagated. Here I am enlisting the serious blunders:
Flaw #1: Vimalananda displayed false things—Early humans were carnivorous.
- In the PROUT drama, Vimalananda has displayed that early humans were carnivorous. But that is fundamentally wrong according to Ananda Marga philosophy. Human biology, structure, and the whole entire human biological machinery is vegetarian. In so many discourses Baba has narrated this idea. On this point, various books are also available. So this is a serious blunder. (For proof see note 1,2)
Flaw #2: Good qualities of vipras left out
- In the drama, during the kśatriya yuga both the good and bad qualities of kśatriya leaders were displayed. After that, when the vipran era was enacted, therein only bad qualities of vipras were displayed. That created a misleading scene, in which it appeared that the vipras do not have any good qualities. (For rebuttal see note 3)
Note: Those who wish to see Vimalananda’s video on this very issue, please write us to receive the link.
Flaw #3: Shúdra age will not come back
- The way the drama is presented, it gives the picture that the social cycle is not cyclical but linear. That is, it gives a subtle message that the shúdra and kśatriya yugas will never come again. That is false.
Conclusion: when SG Prout Vimalananda is blind
Baba guides us that we should propagate our philosophy with various types of art, drama, poetry, song, dance, films, discussion, debate, and various other media. But those themes should be proper—they should move according to PROUT philosophy. If anything is done devoid of that link with Prout philosophy, then it goes against the spirit of Prout. That is what happened here, and it is harmful. Vimalananda dada, while thinking about PROUT, misguides others interested in Prout.
We should always be alert—if we see something being portrayed wrongly, then it will take double the effort to rectify it. So the teaching should always be given properly, flawlessly.
Otherwise if the audience is given something else in the name of Prout, the wrong teaching will be propagated. And it will be very difficult to withdraw and correct the thread. So in the initial phase, before performing any dramatization of Baba’s teachings, it should always be viewed beforehand and comment made as to whether the substance is worthy or not.
It is unfortunate that these days improper, unqualified people are running Prout. So we should be careful that whenever we see something wrong, we should try to identify and fix those things.
Namaskar,
In Him
Darpaha’rii
Note: Those who wish to see Vimalananda’s video on this very issue, please write us to receive the link.
~ In-depth study ~
Flaw #4: Vimalananda misguides
- In the beginning of the drama, the narrator has stated many times “kśudra yuga” (क्षुद्र युग)—which means "mean age, lowly age". They did not say “shúdra yuga” (शुद्र युग). And that is a big mistake.
Flaw #5: In Prout drama
- In this PROUT drama, Vimalananda ends the second video with negative feeling—that "there is nothing beyond capitalism; there is nothing we can do." The end of the second video is quite depressing. The third video is still not produced.
- Regarding this second video I will add that no such video should end in a negative message. Because those who watch youtube may view only one part of the series and not another. So every video must have a positive message in the end. But that has not been done especially in the second video.
Flaw #6: In Prout drama
- In the first video, at the beginning the announcer says “racayitá” (रचयिता) of PROUT. But that is wrong. This word “racayitá” (रचयिता) is usually used for songs and poetry, not for prose. In Hindi we cannot say "PROUT racayitá (रचयिता)”. We have to say "PROUT prańetá (प्रणेता)”.
- Vimalananda should fix these blunders; otherwise in this video he is doing a disservice. So these flaws should be fixed.
Besides these mistakes, whatever drama has been portrayed, is good. The concept is good; it will be quite effective once these errors are fixed.
Human beings are not carnivorous
- Note 1. Ananda Marga philosophy guides us, “According to the laws of nature, human beings are not carnivorous. So, if they eat meat they will catch numerous diseases. Vegetarians generally suffer from fewer diseases than non-vegetarians because they are more habituated to following natural laws. You must have noticed that those who violate the laws of nature and become non-vegetarian, even though they do not possess canine teeth, have peculiar eating habits. Sometimes it even seems as if non-vegetarians eat like dogs. Non-vegetarians have trouble chewing meat properly because of the absence of canine teeth.” (1)
- Note 2. Ananda Marga philosophy guides us, “Human beings, are not carnivorous but graminivorous by birth. With increased intellect, they began to fight using the intellectual sphere more than the physical. People could not fight a lion or a tiger with their physical bodies, their hands and feet. They had to invent weapons. Some undeveloped animals possess certain weapons. It is not that they have no weapons. But of course their weapons are less effective than those of human beings.” (2)
Great contribution of vipra leaders
Note 3. Ananda Marga philosophy teaches us, “Those who first discovered how to make fire by friction, providing comforting warmth to the human body when it was chilled by cold winter nights, came to be viewed as the greatest people, not because of their physical strength, but due to their merit and intellect. Society hailed them as rśis [pioneers of human welfare].” (2)
“In the following age human beings made food palatable and easily digestible by roasting it over a fire. Those who first taught this use of fire to others were also acclaimed as rśis; they were the successors of the previous rśis. Those who first invented the art of weaving cloth to cover the naked human body, those who first taught animal husbandry and the use of cow’s milk to feed babies deprived of their mother’s milk, and those who first solved the problems of transportation by inventing the now-outmoded bullock cart, were all rśis, the original benefactors of humanity. They were all the ancestors of the human race, hence they were all worthy of being remembered and revered. Those rśis, the messengers of the new, were naturally held in the highest esteem by kśatriya society. They were known as vipras and given unstinting respect.” (2)
Short history of shúdra, kśatriya, vipra, vaeshya ages
Ananda Marga philosophy teaches us, “When the first human babies evolved hundreds of thousands of years ago in the process of the Cycle of Creation, those humans did not find the world such a safe place to live in. There were dense forests infested with wild, ferocious animals and venomous reptiles. Gigantic carnivorous creatures with huge protruding teeth prowled everywhere in search of prey. The first human beings were not blessed with a sweet, homey environment to protect them from violent storms, terrifying thunder and lightning, and falling meteors. The scorching rays of the midday sun threatened to destroy the lives of those babies. Such was their condition.” (2)
Shúdra age
Ananda Marga philosophy teaches us, “How little scope the human beings of that age had to develop their contemplative power, to explore the pathways of their inner world. People spent all their energy on survival, fighting ceaselessly against the ruthlessness of nature.” (2)
Kśatriya age
Ananda Marga philosophy teaches us, “During that age of struggle in that primitive human society, what counted most was brute force – sheer physical strength. In that distant age people lived according to the maxim "Might is right." When they realized that the forces of nature were hostile to them, they did not think it wise to live separately in an isolated, scattered way. Thus they began to come together and to form many small groups, gotras [clans] or tribes, with the sole purpose of surviving through collective struggle. In that age of physical might the strongest person became the leader of the clan and was worshipped by society as a hero. In this way the kśatriya social structure first developed in the ancient world. (2)
Note: Those who wish to see Vimalananda’s video on this very issue, please write us to receive the link.
Vipra age
Ananda Marga philosophy teaches us, “The world continued to evolve. The social structure developed by those primitive people could not maintain its status quo. Society began to understand that mere physical strength was insufficient; it required the support of intellect. That intellect would control and direct physical might and point the way to real prosperity.” (2)
“Those who first discovered how to make fire by friction, providing comforting warmth to the human body when it was chilled by cold winter nights, came to be viewed as the greatest people, not because of their physical strength, but due to their merit and intellect. Society hailed them as rśis [pioneers of human welfare].” (2)
“In the following age human beings made food palatable and easily digestible by roasting it over a fire. Those who first taught this use of fire to others were also acclaimed as rśis; they were the successors of the previous rśis.” (2)
“Those who first invented the art of weaving cloth to cover the naked human body, those who first taught animal husbandry and the use of cow’s milk to feed babies deprived of their mother’s milk, and those who first solved the problems of transportation by inventing the now-outmoded bullock cart, were all rśis, the original benefactors of humanity. They were all the ancestors of the human race, hence they were all worthy of being remembered and revered. Those rśis, the messengers of the new, were naturally held in the highest esteem by kśatriya society. They were known as vipras and given unstinting respect.” (2)
Vaeshya age- 1
Ananda Marga philosophy guides us, “Time passed. Human beings came in closer contact with the external world and learned better how to use various material objects, or learned the necessity of rendering those objects fit for use.” (2)
“Naturally some people had to be engaged in producing mundane commodities. The class that was thus engaged was called the vaeshya class.” (2)
“As the result of a natural process, the kśattriyas and vipras gradually became subservient to the vaeshyas in order to maintain their mundane existence. In the absence of farmers no food could be produced; without weavers no clothes could be made – blacksmiths, potters, cobblers, etc., were also indispensable. Thus gradually the vipra society had no alternative but to accept the supremacy of the vaeshyas.” (2)
Vaeshya age- 2
Ananda Marga philosophy guides us, “Those who were devoid of the qualities of the kśattriyas, vipras or vaeshyas had no option but to become their obedient servants. They were exploited by all three classes in the same manner – ruthlessly.” (2)
“The world advanced still further, and along with this the social structure also underwent changes. As a natural consequence of the flow of creation, human beings invented money. Gradually money itself became a source of pleasure. People scrambled among themselves, because the more money one accumulated, the richer one became; one could become the owner of as much land as one wished or as many luxuries as one desired. In the vaeshya-dominated society the vaeshyas were undoubtedly the most affluent; the other classes, for their subsistence, were totally dependent on the favours dispensed by the vaeshyas. This vaeshya-dominated society continues even today.” (2)
Shúdra domination
Ananda Marga philosophy guides us, “Due to exploitation, the kśattriyas and vipras are gradually degenerating to the level of shúdras. It is a natural law that the affluent cannot be in the majority in any society; only the shúdras can be the majority. Now these shúdras collectively want to destroy the dominance of the vaeshyas and annihilate them. That is why shúdra domination is emerging in society today. But is shúdradomination the final stage? If the control of society slides into the hands of the shúdras, will not the mundane prosperity and spiritual progress of humanity suffer a set-back? As the shúdras’ struggle to gain domination continues, people are gradually realizing what form of society is most conducive to real human welfare.” (2)
The motive of this PROUT drama was to propagate Prout philosophy, especially about how the social cycle moves from one age to another age. In this way it reached from the shúdra age up to now the vaesha age. In so doing however, it portrayed the process as a linear one culminating in the vaesha age, rather than as a cyclical one which one again return to shúdra domination and start the cycle anew.
In this Prout drama, it was wrongly displayed that human beings are by nature carnivores.
Note: Those who wish to see Vimalananda’s video on this very issue, please write us to receive the link.
References
1. A Few Problems Solved Part 4, Plants, Animals and Human Beings
2. Prout in a Nutshell Volume 1 Part 1, The Evolution of Society
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